OMENS AND SUPERSTITIONS OF SOUTHERN INDIA. Edgar Thurston

the deity, Polēramma, by fasting women. The manner in which the boiling food bubbles over from the cooking-pot is eagerly watched, and accepted as an omen for good or evil. A festival called Pongal is observed by Hindus on the first day of the Tamil month Tai, and derives its name from the fact that rice boiled in milk is offered to propitiate the Sun God.

Before the ceremony of walking through fire28 (burning embers) at Nidugala on the Nīlgiris, the omens are taken by boiling two pots of milk, side by side, on two hearths. If the milk overflows uniformly on all sides, the crops will be abundant for all the villages. But, if it flows over on one side only, there will be plentiful crops for villages on that side only. For boiling the milk, a light obtained by friction must be used. After the milk-boiling ceremonial, the pūjāri (priest), tying bells on his legs, approaches the fire-pit, carrying milk freshly drawn from a cow, which has calved for the first time, and flowers of Rhododendron, Leucas, or jasmine. After doing pūja (worship), he throws the flowers on the embers, and they should remain unscorched for a few seconds. He then pours some of the milk over the embers, and no hissing sound should be produced. The omens being propitious, he walks over the glowing embers, followed by a Udaya29 and the crowd of celebrants, who, before going through the ordeal, count the hairs on their feet. If any are singed, it is a sign of approaching ill-fortune, or even death.

It is recorded by the Rev. J. Cain30 that, when the Koyis of the Godaāvari district determine to appease the goddess of smallpox or cholera, they erect a pandal (booth) outside their village under a nīm tree (Melia Azadirachta). They make the image of a woman with earth from a white-ant hill, tie a cloth or two round it, hang a few peacock’s feathers round its neck, and place it under the pandal on a three-legged stool made from the wood of the silk-cotton tree (Cochlospermum Gossypium). They then bring forward a chicken, and try to persuade it to eat some of the grains which they have thrown before the image, requesting the goddess to inform them whether she will leave their village or not. If the chicken picks up some of the grains, they regard it as a most favourable omen; but, if not, their hearts are filled with dread of the continued anger of the goddess. At the Bhūdēvi Panduga, or festival of the earth goddess, according to Mr F. R. Hemingway, the Koyis set up a stone beneath a Terminalia tomentosa tree, which is thus dedicated to the goddess Kodalamma. Each worshipper brings a cock to the priest, who holds it over grains of rice, which have been sprinkled before the goddess. If the bird pecks at the rice, good luck is ensured for the coming year, whilst, if perchance the bird pecks three times, the offerer of that particular bird can scarcely contain himself for joy. If the bird declines to touch the grains, ill-luck is sure to visit the owner’s house during the ensuing year.

      Concerning a boundary oath in the Mulkangiri tāluk of Vizagapatam, Mr C. A. Henderson writes to me as follows:—

      “The pūjāri (priest) levelled a piece of ground about a foot square, and smeared it with cow-dung. The boundary was marked with rice-flour and turmeric, and a small heap of rice and cow-dung was left in the middle. A sword was laid across the heap. The pūjāri touched the rice-flour line with the tips of his fingers, and then pressed his knuckles on the same place, thus leaving an exit on the south side. He then held a chicken over the central heap, and muttered some mantrams. The chicken pecked at the rice, and an egg was placed on the heap. The chicken then pecked at the rice again. The ceremony then waited for another party, who performed a similar ceremony. There was some amusement because their chickens would not eat. The chickens were decapitated, and their heads placed in the square. The eggs were then broken. It was raining, and there was a resulting puddle of cow-dung, chicken’s blood, egg, and rice, of which the representatives of each party took a portion, and eat it, or pretended to do so, stating to whom the land belonged. There is said to be a belief that, if a man swears falsely, he will die.”

Though not bearing on the subject of omens, some further boundary ceremonies may be placed under reference. At Sāttamangalam, in the South Arcot district, the festival of the goddess Māriamma is said to be crowned by the sacrifice at midnight of a goat, the entrails of which are hung round the neck of the Toti (scavenger), who then goes, stark naked, save for this one adornment, round all the village boundaries.31

It is recorded by Bishop Whitehead32 that, in some parts of the Tamil country, e.g., in the Trichinopoly district, at the ceremony for the propitiation of the village boundary goddess, a priest carries a pot containing boiled rice and the blood of a lamb which has been sacrificed to the boundary stone, round which he runs three times. The third time he throws the pot over his shoulder on to another smaller stone, which stands at the foot of the boundary stone. The pot is dashed to pieces, and the rice and blood scatter over the two stones and all round them. The priest then goes away without looking back, followed by the crowd of villagers in dead silence. In the Cuddapah district, when there is a boundary dispute in a village, an image of the goddess Gangamma is placed in the street, and left there for two days. The head of a buffalo and several sheep are offered to her, and the blood is allowed to run into the gutter. The goddess is then worshipped, and she is implored to point out the correct boundary.33 In Mysore, if there is a dispute as to the village boundaries, the Holeya34 Kuluvādi is believed to be the only person competent to take the oath as to how the boundary ought to run. The old custom for settling such disputes is thus described by Captain J. S. F. Mackenzie:35

      “The Kuluvādi, carrying on his head a ball made of the village earth, in the centre of which is placed some earth, passes along the boundary. If he has kept the proper line, everything goes well, but, should he, by accident even, go beyond his own proper boundary, then the ball of earth, of its own accord, goes to pieces. The Kuluvādi is said to die within fifteen days, and his house becomes a ruin. Such is the popular belief.”

Some years ago Mr H. D. Taylor was called on to settle a boundary dispute between two villages in Jeypore under the following circumstances. As the result of a panchāyat (council meeting), the men of one village had agreed to accept the boundary claimed by the other party if the head of their village walked round the boundary and eat earth at intervals, provided that no harm came to him within six months. The man accordingly perambulated the boundary eating earth, and a conditional order of possession was given. Shortly afterwards the man’s cattle died, one of his children died of smallpox, and finally he himself died within three months. The other party then claimed the land on the ground that the earth-goddess had proved him to have perjured himself. It was urged in defence that the man had been made to eat earth at such frequent intervals that he contracted dysentery, and died from the effects of earth-eating.36

      When the time for the annual festival of the tribal goddess of the Kuruvikkārans (Marāthi-speaking beggars) draws nigh, the headman or an elder piles up Vigna Catiang seeds in five small heaps. He then decides in his mind whether there is an odd or even number of seeds in the majority of heaps. If, when the seeds are counted, the result agrees with his forecast, it is taken as a sign of the approval of the goddess, and arrangements for the festival are made. Otherwise it is abandoned for the year.

      At the annual festival of Chaudēswari, the tribal goddess of Dēvānga weavers, the priest tries to balance a long sword on its point on the edge of the mouth of a pot. A lime fruit is placed in the region of the navel of the idol, who should throw it down spontaneously. A bundle of betel leaves is cut across with a knife, and the cut ends should unite. If the omens are favourable, a lamp made of rice-flour is lighted, and pongal (boiled rice) offered to it.

It is recorded by Canter Visscher37 that, in the building of a house in Malabar, the carpenters open three